Thomas Cajetan (Tommaso de Vio Cajetan, 1469-1534) Dominican cardinal, philosopher, theologian and exegete. "As General of his order (1508-18), Cardinal (1517), and Bishop of Gaeta (1519) he played an important part in ecclesiastical affairs, urging the cause of reform before the fathers of the Lateran Council of 1512, reasoning with Luther in 1518, contributing to the elections of the Emp. Charles V (1519) and the Pope Hadrian VI (1522) and opposing the projected divorce of Henry VIII (1430)...In philosophy and theology his acute but conservative Commentary on St. Thomas's 'Summa theologica' (1507-22) was the first monument of a great revival of Thomism in the 16th century, and remains to-day one of the chief classics of scholasticism. Finding that Humanists and Protestants alike were making polemical use of the Scriptures, he subsequently turned to Biblical exegesis, for which he sought the assistance of scholarly philologists; and his commentaries on the Bible contain much enlightened criticism of an unexpectedly 'modern' kind. To Clement VII he was the 'lamp of the Church,' and everywhere in his career, as the theological light of Italy, he was heard with respect and pleasure by cardinals, universities, the clergy, nobility, and people."--Cross: Oxford Dict. of the Christian Church, p.216. The Catholic Ency. presents Cajetan as "Always obedient, and submitting his works to ecclesiastical authority, he presented a striking contrast to the leaders of heresy and revolt, whom he strove to save from their folly."--Catholic Ency., 1913, II:147. "In 1518 he was sent as legate to the Diet of Augsburg, and to him, at the wish of the Saxon elector, was entrusted the task of examining and testing the teachings of Luther. Treatises of his own, written, without knowledge of Luther's theses, in 1517 show that Luther was justified in his assertion that on the doctrine of dispensation the Church had as yet arrived at no firmly established position; the doctrine of confession Cajetan seemed also to regard as a subject open on controversy. Yet more than investigator and thinker he was politician and prelate, and his appearance at Augsburg in all the splendor of ecclesiastical pomp only served to reveal him to Luther as the type of Roman curialist, hateful to Germans and German Christianity."--T. Kolde in New Schaff-Herzog. Ency. of Religious Knowledge II:338.

Bound early vellum, professionally restored with new vellum bottom half of spine and new vellum cords, new headband & tailband, early neat hand lettering on spine, early lettering on top page edges, contents with scattered light foxing, small marginal tear repaired; clean. Collation: *8, **8, A-Z8, Aa-Pp8. Last leaf is blank. Pagination: (1) title, (1) blank, (3) dedication to Clement VII, (10) index, (1) blank, (16) repertorum alphabeticum, [1]-606pp, (2) blank. Not in OCLC. However OCLC lists 2 libraries with a Venice 1584 edition, but printed by Nicolini not Farreum. It is also 16mo and with different collation & pagination.

We offer Cajetan's work on sin and confession, in a somewhat scarce Venice 1584 imprint. (17027)
Price:
650.00 USD

There is a nice inscription in old pen on front cover that reads "Wild Rice Polk Co. Minnesota, 1880." There are three ownership inscriptions in the bottom right hand corner of the title page. The first is inked out so that it can not be read. The second is "M. Wilhelm L├╝dovicus Ruoff. SS. Theol. Stud: 1604." The third reads: "A. K. Sagenius SS. Theol Stud. In Urbe Sancti Ludovici 1878." Then in pencil and on the recto of the front paste-down endpaper is "To/ Prof. James N. Preus From/ His uncle J C K Preus."

The Colloquy of M├Âmplegart was a disputation between Lutherans and Reformed at the castle of M├Âmpelgart(or French: Montb├ęliard) near the French border. It was occasioned by the incorporation of the county of M├Âmpelgart into the duchy of W├╝rttemburg by inheritance. A Calvinistic type of the Reformation had been established there in 1535, but the duke of W├╝rttemberg attempted to reorganize the church on the Lutheran model. To further this, he arranged the disputation--primarily between Beza on the Reformed side and Andre├Ą on the Lutheran, even though others were also participants, including Lucas Osiander & Abraham Musculus. The points of controversy were (1) the Lord's Supper, (2) the person of Christ, (3) pictures and ceremonies, (4) baptism, and (5) election. Both parties claimed victory. Beza disputed the correctness of the Acta of T├╝bingen and defended himself in Latin and German. The only result of the dispute was a deepening of the differences between the parties.--A. Schweizer in The New Schaff-Herzog Ency. Religious Knowledge, 8:42. This is the T├╝bingen Acta. It is both an important and rare source document for the study of the history of the Reformation and Reformation theology. Bound in a handsome dated binding.

Bound contemporary vellum, vellum soiled some, lacks ties, paste-down endpapers with tears and no longer pasted down, light scattered foxing, scattered old underlining, light damp stain in bottom margin of all pages--it moves up into the side margins also on the last 200 pages. Woodcut initial letters as well as woodcut head & tail pieces.

The Liege theologian Andreas Fabricius (1520-1581), Councillor to Albert Duke of Bavaria, besides rephrasing the doctrinal exposition of the Creed, Sacrament, Decalogue, etc., in the form of questions and answers, also added interpretative comments printed in the margins. Fabricius' work proved quite popular, and was often reprinted. Plantin himself issued reprints in 1574, 1583, and 1587. There were at least 10 other reprints between 1591 and 1698.

Bound modern blind-tooled calf, title "Catechismvs Romanvs" in gilt near bottom of front cover, red page edges, new endpapers with modern bookplate of M.S. Carothers on front pastedown, top of title repaired, title soiled some. Old ownership inscription on top of title: "Ex Libris J.J. Philippens S.J." A few woodcut initials.

The publication of Melanchthon's Loci in 1521 was "the first systematic statement of Protestant theology... In 1521 Melanchthon was not quite ready to publish the Loci Communes, but he had little choice. Some students, whom Melanchthon believed were 'blessed with more zeal than judgment,' printed and widely distributed his lectures on Romans. Unable to recall these notes, Melanchthon resolved to print the material in a more acceptable form. The book came out in April, 1521, and before the year was out two editions appeared in Wittenberg and one in Basel. By the end of 1525 eighteen Latin editions had been published in addition to various printings of Spalatin's German translation of it. Throughout Germany and in foreign lands the book won acclaim, for it was something radically new in theological science--a system of doctrine drawn from the Scriptures! The Loci represented the culmination of Melanchthon's study of Paul's Letter to the Romans..."--Clyde Manschreck: Melanchthon the Quiet Reformer, p.82. "As a theologian, Melanchthon did not show so much creative ability as a genius for collecting and systematizing the ideas of others, especially of Luther, for the purpose of instruction. He kept to the practical, and cared little for a connection of the parts, so his Loci were in the form of isolated paragraphs... The development of Melanchthon's beliefs may be seen from the history of the Loci (1st publ. 1521). In the beginning Melanchthon intended only a development of the leading ideas representing the Evangelical conception of salvation, while the later editions approach more and more the plan of a text-book of dogma. At first he uncompromisingly insisted on the necessity of every event, energetically rejected the philosophy of Aristotle, and had not fully developed his doctrine of the sacraments. In 1535 he treated for the first time the doctrine of God and that of the Trinity; rejected the doctrine of the necessity of every event and named free will as a concurring cause in conversion. The doctrine of justification received its forensic form and the necessity of good works was emphasized in the interest of moral discipline. The last editions are distinguished from the earlier ones by the prominence given to the theoretical and rational element."--O. Kirn in New Schaff-Herzog Ency. Religious Knowledge, VII:284.

We are pleased to offer this 1536 edition (first edition was 1521) of Justus Jonas' German translation.

Bound 19th century brown & tan "marbled" paper over boards, thin black cloth spine strip with hand lettered paper title label, cloth worn away and split along hinges, cloth and paper worn through at most edges, lacks endpapers and flyleaves, title page soiled and lacking top and bottom dog-ears, tp with damp-stain along inner margin, next few leaves soiled, a few dog-ears missing on first 20 leaves, scattered damp stains in margins throughout, last 4 leaves with top outside corner torn away, light foxing but heavier on some pages and near page edges, 3cm tear in margin of LL2, early annotations on FFf1-3.

The printer's name is not mentioned, but it is likely the work of Martin von Werden. The Retro Minores press operated from 31 July 1497 to 1504. Proctor attributed the work of this press to Martin Von Werden. BMC, however, suggests that, as the Retro Minores used three of Heinrich Quentell's types and 2 of the same woodcuts, it might have been a branch of Quentell's business. However, following the custom of the time, Quentell and Zel each gave the location of their shop as retro fratres, behind the friars, and identified themselves as the printer. Books printed by von Werden between 1498 and 1506 do not bear his name. However, they do indicate they were produced at the same location as that used by Quentell and Zel, or, as is the case with this book, retro fratres Minores, behind the friars minor. After 1506, von Werden indicated both the location and his name. Von Werden used the same typed as Quentell and Zel, and reprinted woodcuts which originally appeared in their books.

The book has been attributed to Nicolas of Lyra (1270-1349). In modern times it has been assigned it to Henry of Friemar, circa 1245-1340 (Cf. Buchberger.Lexicon f. Theol. u. Kirche. 2nd ed.). Nicolas of Lyra had the greater reputation and is known as one of the great Biblical exegetes. He emphasized the literal meaning of scripture and his work was a strong influence on Luther. Nicholas was a Franciscan.

Henry of Friemar belonged to the same order as Luther, the Order of Hermits of St. Augustine. He was master in theology at the Univ. of Paris. Later he moved to schools at Prague in Saxony, ending his career as Provincial for his order in Thuringia and Saxony.

There are a few notations in the text, and two signatures. The signature at the bottom of A1, the title, appears to be that of P[eter] Chr[istian] Kierkegaard, and the numbers following represent the date of his acquisition of the book, March 20, 1831. Peter Christian (1805-1888) was born eight years before his more famous brother S°ren, and outlived him by thirty-three years. He was decidedly more conventional in religious matters, serving as the Lutheran Bishop of Alborg for 18 years. He preached the eulogy at his brother's funeral in 1855.

The signature at the top of the first woodcut, A1v, is that of Friedrich MŘnter, 1761-1830. He is best known as an orientalist and archeologist. MŘnter was professor of theology at the Univ. of Copenhagen from 1790-1808. He left there to become Bishop of Denmark.

Woodcuts on A2v and S8v. A woodcut of Mary, Queen of Heaven, handing the Christ Child to his grandmother, St. Anne, is printed twice. Over thirty spaces left for rubricated initial letters, which were never filled in. OCLC shows no copies of the 1502 edition in the U.S. but does locate two in Germany and one in Netherlands. (17195)
Price:
2250.00 USD

Francesco Panigarola (1548-1594) The most famous Italian preacher of his century. "At the age of twenty-three he was sent to Rome, where his sermons attracted much attention. Pius V had him sent to Paris where for two years he studied the Fathers and the councils, Greek and Hebrew. Returning to Italy he preached during thirteen years in the principal towns. He converted many Calvinists in France and Savoy..."--Livarius Oliger in The Catholic Encyclopedia, XI:444. His Dichiaratione de i Salmi, is a paraphrase of the Psalter in Italian, with the Latin commentary printed at the side. First published in 1586 there were editions of 1587, 1588, 1590, 1611, 1680 & 1720 (OCLC). We offer this attractive Vinegia, 1586, Italian & Latin Psalter.

Bound full sprinkled calf with 4 raised bands dividing spine into 5 gilt compartments, single fillet in blind around covers, boards edge-rolled in gilt, worm holes in top & bottom spine panels, lacking clasp & catch--small holes remaining where it was attached, rubbed some at edges, blue page edges with finger paint style design, light foxing, scattered small and light dampstains, a few ink stains, small tear in margin of C6 repaired with old paper, a few pages soiled including the title page--title has had several previous owners names partially erased with paper repair over them.

Small woodcut on title; full page woodcut of King David re Psalm 50 on verso of *4; three woodcut initial letters and three woodcut headpieces.

This work was published at a time when the Ethiopian church had just endured years (1531-1543) of invasion and persecution brought on by the Muslin leader Ahmad Gragn. This excerpt will give some context for this work which was published 5 years before the founding of the Ethiopian Jesuit mission in 1555. "With the Ottoman conquest of the whole Near and Middle East, Islam was given a special impetus in the Red Sea area and in the Horn. The Muslim communities of the Ethiopian region began to be more and more aggressive particularly in their relations with the Christian Empire. ... The Muslim invasion of the Ethiopian highlands in the beginning of the sixteenth century was... a tremendous success. The leader of the Muslims forces during this conflict was Imam Amad Ibn Ibrahim or Gragn, as he is know in Ethiopian Chronicles.... As the center of the mediaeval Christian culture of Ethiopia and as the place where the kings also kept their fabulous treasures, the Church was attacked by the Muslim forces with particular fury. Dazzled by the riches of the churches and monasteries, the Muslim troops burnt and looted for a period of about fifteen years, and almost completely destroyed the mediaeval heritage of Christian Ethiopia... The Ethiopian kingdom was later restored after the death of Ahmad Gragn (1543) and after the defeat of his army by Emperor Galawdewos (1540-59) who was given effective military assistance by the Portuguese..."

"Relations with the Portuguese had already started towards the end of the fifteenth century, and reciprocal envoys had been exchanged between Lisbon and the Ethiopian court. The Ethiopians were impressed by reports of technical advances in Europe and wanted to share in this material civilization... Emperor Libna-Dingil requested artists, builders, craftsmen, and men who could make guns for him... Thus, almost completely ignorant of the history and the spiritual heritage of the Ethiopian Church the Portuguese sought to act as the agents of the See of Rome. This caused a lot of unnecessary bloodshed in the first part of the seventeenth century, and led to the expulsion of the Jesuit mission by Emperor Fasilads in 1632... The Jesuit experience was very bitter for the Ethiopian Church, and it naturally led to the creation of very strong antipathies towards anything European for a long time. During their short sojourn in Ethiopia, the Jesuits had done a great deal of damage and they had seriously disturbed the spiritual stability of the Ethiopian Church."--Professor Tadesse Tamerat: "Persecution and Religious Controversies." www.ethiopian orthodox.org/english/ethiopian/persecution.html

Bound full calf with raised bands, floral patterns in gilt in spine panels, title panel with gilt lettering lacking except for one letter, blind tooled roll outlines covers, covers edge rolled in gilt, wear to leather at top and bottom of hinges, spine ends chipped away, wear through leather at corners--consolidated with book adhesive, rubbed & scuffed some, red page edges; lighter shades of red, blue, orange, tan marbled endpapers; foxing on first and last few pages.

Collation: A-H4, I6. No pagination but there are (76)pp. There were two printings of this work, the first in Rome 1549 followed by the 1550 Louvain printing. OCLC locates no libraries in the U.S. holding a copy of the 1550 edition. They locate one copy each in libraries in Italy, Spain, France, Switzerland, & Denmark, 4 libraries in Germany and in the UK the British Library, Cambridge Univ. & Univ. of Oxford. Yale Univ. & Keller Library do each have a copy of the 1549 Rome edition, along with the same 3 libraries in the UK and one each in Italy, Spain, France, Switzerland, Germany & Netherlands. We are pleased to offer the 1550 Louvain edition. (17916)
Price:
1250.00 USD

Christoph Pezel (1539-1604) "German crypto-Calvinist... He was educated at the universities of Jena and Wittenberg...in 1569 was ordained preacher at the Schloss-kirche in Wittenberg. In the same year he entered the theological faculty, where he soon became involved in the disputes between the followers of Melanchthon and Luther, writing the Apologia verŠ doctrinŠ de definitione Evangelii (Wittenberg, 1571) and being the chief author of the Wittenberg catechism of 1571. He soon took a leading position as a zealous Philippist."--G. Kawerau in New Schaff-Herzog Ency. Rel. Knowl. IX:4. He was banished in 1576 for his Calvinism, but was called to Nassau the following year where he helped to introduce Calvinism. Bremen called him in 1581, and there he laid the foundation of Reformed church life. "Pezel did away with Luther's Catechism, substituting for it his own Bremen catechism, which remained in force until the eighteenth century, removed images and pictures from the churches, formed a ministerium which united the clergy, and, by his Consensus ministerii Bremensis ecclesiŠ of 1595, prepared the way for the complete acceptance of Calvinistic doctrine." "He is particularly interesting as showing the evolution from Melanchthon's attitude towards predestination to the complete determinism of the Calvinistic concept of the dogma."--ibid. The Apologia is one of Pezel's earlier writings and was directed against Johann Wigand. Johann Wigand (1523-1587) had studied at Wittenberg hearing Luther, Melancthon & Cruciger. He was a staunch defender of orthodox Lutheran doctrine. Title translation: A Defence of true Doctrine from an Exposition of the Gospel. In Opposition to the vainglorious, deluded, and unworthy, shifty theologian, Johann Wigand.

Bound modern hardcover with brown variegated paper over boards, two small circular stamps on verso of title, very small piece torn from bottom edge of title, light & thin water stain along bottom and fore-edge of leaves D1-F1, light foxing. Collation: A-F4. Pagination: [48]pp. One decorative woodcut initial.

Four titles by Rupert of Deutz: Commentary on the Minor Prophets, Louvain, 1567 Commentary on the Song of Songs, Cologne, 1566 A Work on the Incarnation, Louvain, 1566 Exposition of the Ecclesiastical Year, Cologne, 1566.

Re the doctrine of the real presence in the Eucharist, both Rupert & Matin Luther were accused of holding the doctrine of impanation by the Roman Catholics. Rupert treats of this in his De Divinis Officiis, included in this collection.

RUPERT OF DEUTZ (c. 1070-1129) an important medieval theologian. "After teaching at Li├ęge and Siegburg, he became abbot of Deutz, near Cologne, c. 1120. His writings include a treatise 'De Divinis Officiis', largely concerned to expound the ecclesiastical year , and several commentaries, notably one on the Twelve Prophets. Against the dialectic methods introduced into theology under the influence of Anselm of Laon and William of Champeauz, Rupert defended the more mystical theology traditional in the Benedictine Order, with its allegorical interpretation of Scripture. In his teaching on the Eucharist he held a doctrine which had affinities with that of Impanation, though it won little acceptance, even among his contemporaries"--Cross: Oxford Dict. Christian Church (1963), p.1188. Impanation was the name given to one of many modifications of the doctrine of the real presence "which arose in oppostion to the doctrine of transubstantiation. Rupert of Deutz is the father of the idea... He explains how God connects the real flesh and blood of Christ with the real brerad and wine in the Eucharist, without disturbing the substance of either... In the Period of the Reformation Carlstadt accused Osiander of holding the view of impanation; and same accusation was preferred by the Romanists in general against Luther, who denied it."--New Schaff-Herzog Ency. Rel. Knowl., V:464. Essentially an allegorical exegete and a poet, Rupert of Deutz can scarcely be said to possess a formal dogmatic system. Dogmatic problems indeed, are touched on only in the course of his exegesis, and receive varying answers, in consequence of the varying context; and thus it became possible for the most divergent views to be held concerning his actual position. On the other hand, he appealed constantly to the Bible, and to it alone, so that his view of the universe and his concepts of God and of the world must be drawn from his exegesis. He regarded the Bible in all three senses: literal, allegorical, and moral. In each point of his interpretation the Scriptures were present to his vision as a whole, forming for him a single sentence of many clauses, each word, each syllable, each letter of and for the one thought. The whole system of his interpretation centers about Christlology. At the creation the incarnation was already provided for, and the divine command that man should multiply as designed to fill the city of God. In his Christology, moreover, Rupert strongly insisted on the perfect blending of the human and divine natures in Christ; and from his Christology his views concerning the means of grace, especially the Eucharist, become plain....there has been much question whether the eucharistic doctrine of Rupert was orthodox or not, his editor, J. Cochl├Žus, followed by the Maurists, affirming it, while Bellamine denied it. In the first place, since he regarded the Church as essentially the mystery of the body of Christ, little room was left for the Eucharist... passages may be cited from his writings which seem, at first blush, to imply that he taught that the elements merely represented the body and blood of Christ... The deviations and the inconsistencies of Rupert were those of his age, nor can he be judged by a norm suited neither to him nor his period. It is far more important to know that he was, in his teachings, a mirror of the Church of the twelfth century."--R. Rocholl in New Schaff-Herzog Ency. Rel. Knowl. X:115. We offer this bound volume of four of his works: 1) Commentary on the Minor Prophets. 2) Commentary on the Song of Songs. 3) A Work on the Incarnation. 4) Exposition of the Ecclesiastical Year.

Bound original vellum over boards newly rebacked with vellum spine and corners and red gilt title label, removed tape scars on original vellum hinge edge of covers, soiled and scuffed, author & title written in contemporary hand in large letters on bottom page edges, original paste-down endpapers with small pieces lacking revealing old MSS leaf pasted underneath, new free endpapers, dampstain bottom corner of pages with deterioration of paper for about 2cm on the first dozen leaves, large but light dampstain on top of all pages, pages a bit wavy, light to medium foxing. 3 x 4.7cm oval armorial stamp at bottom of title. (15971)
Price:
1200.00 USD

Johann St÷ssel (1524-1576) German theologian. "After taking his degree at Wittenberg in 1549, he was called, as an anti-Philippist, to Weimar by Duke Joh. Frederick as Chaplain and in this capacity he took part with Maximilian M├Ârlin, court chaplain at Coburg, in introducing the Reformation in the margravate of Baden-Durlach in 1556, vigorously opposing everything divergent from strict Lutheranism. In the same spirit he opposed Melanchthon at the colloquy of Worms in the following year... in 1558 [he] took part, with M÷rlin and Simon Musaeus, in the preparation of the Weimar "Book of Confutation,' which they defended against Victorinus Strigel and Pastor H├╝gel in a special Apolgie in 1559. The next year St÷ssel and M÷rlin accompanied John Frederick to Heidelberg, in the hope of keeping the duke's father-in-law, Elector Frederick the Pious, firm in Lutheranism. This proved impossible, however, and shortly after St÷ssel's return a change became apparent in his own attitude. In ensuing controversies between Lutheran and Calvinistic theologians both he and M├Ârlin assumed an intermediate position, and in this frame of mind became councilors of John Frederick... But when St÷ssel was appointed...superintendent in Jena, his mediating position became more pronounced, and with his limitation of the theological controversy of the Jena professors and the elevation of the Weimar consistory, at his instance, to the supreme church authority in Thuringia, with himself as its assessor, the breach between him and the Flacian part became complete, so that when Flacius and Wigand protested in writing against hem, he lodged complaint against them at court. The result of this controversy was the deposition of both opponents and the rout of their whole party, while St÷ssel was appointed to a theological professorship and undertook the difficult task of mediating between the Flacian clery and the synergistic Strigel... St÷ssel's revulsion from the Flacians of Jena receives its explanation from their terrorism, but his change to crypto-Calvinism is more difficult to account for. Many of his contemporaries ascribed it to unworthy motives; and it is impossible to tell how far personal ambition was the cause, or how far the reason lies simply in the development of his views of theology and the Church."--G. Kawerau in New Schaff-Herzog Ency. Rel. Knowledge XI:100-101. The Apologia that we offer was directed at the Mansfeld Ministerium. "As the controversy in ducal Saxony continued, the Mansfeld ministerium issued a protest against the activities of the leading reconciler in the Saxon ministerium, Johann St÷ssel." It was titled: Responsio Ministrorum verbi in Comitatu Mansfeldensi. Ad Apologiam D. Johannis St÷sselii. (Eisleben: Urban Gabisch, 1566).--footnote 86 on page 319 of: Bound Choice, Election, and Wittenberg Theological Method, From Martin Luther to the Formula of Concord. Eerdmans, 2005. The Apologia was printed twice, in 1565 and 1566. We offer the 1566 printing.

In the North America, OCLC locates only the Emory U. copy of the 1566 edition and no libraries with the 1565 edition. There are copies scattered in European libraries.

Euthymios Zigabenos, or Zigadenos, the theologian (fl. ca. 1100) Byzantine theologian. "For a long period Zigabenos was wrongly identified with Euthymios of Akmonia. He was a monk in Constantinople invited by Alexios I (probably ca.1110) to write a refutation of heresies, which he produced under the title of Panopli dogmatike... He also wrote commentaries on the Psalms, Gospels, and St. Paul's epistles."--The Oxford Dict. of Byzantium, III:2227. "A Latin translation of his commentary on the Psalms was published by Philippus Saulus (Verona, 1530)...In his commentary on the Gospels, which is superior to that on the Psalms, Euthymius follows in general the ancient authorities, especially Chrysostom, although he shows some independence. Allegorical and mystical interpretations are occasionally borrowed."--New Schaff-Herzog Encyclopedia of Religious Knowledge, IV:216. We are pleased to offer Zigabenos' Commentary on the Psalms in this early Latin translation.